The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-06-11
LAW AND PROVIDENCE.
By Rev. VIM. TUCKER. d. D.
ont. Gilead, o.

By Rev. VIM. TUCKER. d. D.
ont. Gilead, o.
DR.. Carpenter, in his principles of
Mental Physiology" makes, this state
ment: "The divine Being is the first
principle of the universe-is the all
comprehending law to which all other
laws are subordinate, as that most gen.
eral cause of which all the physical
causes are but manifestations. This
universal cause is the will of the ON
nipresent Deity"
This great scientific specialist, in the
department of physiology, traces all
the forces of nature to the will of God,
and all the laws of nature, which define
the mode Of the action of such forces,
to the divine reason or intelligence. In
their last analysis these two are one;
for will is force directed by reason.
We cannot interpret force without will,
nor law without reason. The laws
which reveal natures order show the
presence and action of ordaining mind
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DIR. Leconte, an eminent American
scientist says: ''In the highest and
truest philosophy, the forces of nature
are but the omnipresent energy of Deity,
the expression of his will. The laws of
nature are but the modes of the opera
tion of that energy, and therefore of
his will. ."-Religion and Science, p. 800.
This scientific view of the cause and
laws of natural phenomena shows as
present in nature, divine will and rea-
son, so that the universe, as interpret
ed by science, reveals universal and
special providence.
DR.. Murphy states: "If we exam
inc this question in the light of con-
seriousness, we will be forced to recog-
nize the fact, that where there is action
there must be an agent. This seems
to me to be the fundamental axiom of
metaphysics and gives us the existence
of both causation and substance. A
substance really means an agent, be-
cause existence is known only through
action. The idea of causation, not in
the sense of invariable antecedence, but
of efficiency or force enters with thought
and will"
Our idea of will is obviously derived
from our own consciousness of our vol
untary powers. 1t will be denied by
none that the will is a cause. The
action of will is the conscious putting
forth of force, and it is in the light Of
this consciousness that we interpret
the forces of nature as manifestations
of the will of God. The dynamic side
of nature reveals divine will, and the
constancy of nature divine law and
order, and on these two, we base all our
science.
But it is asked, how can we recon-
cile the doctrine that all force origin
ates in, and is the expression and man
Hesitation of will with the fxedness of
natures laws ? The answer is, that
with God there is no variableness nor
shadow of turning. Why may not will
adopt for purposes of its own, fixed
mode of working? Why may not the
steady law be made the expression of
the constant thought2 This would
make natural law mode of divine ac-
tion. The uniformity of natural law.
is the evidence of the immutability of
the divine nature and the constancy of
the divine purpose. Will and law are,
therefore, not in conflict, as law is an
order of nature, established by Gods
will. This brings law into harmony
with providence.
Natural law is necessary for the de-
velopment of man as an intellectual
and moral being. The influence of law
is educational. 1t is necessary for the
very existence of science. The divine
mind finds permanent laws imposed on
nature, necessary for the well-being of
persons created with finite natures.
Only in this way can finite intelligences
be taught to reason, make provision for
the future, and regulate their conduct
SO as to secure natures cooperation
in their work. All our scientific and
practical reasoning is based upon the
constancy of nature, and the stability